One time I took my knife and sliced off the end of a hog’s nose, just like a piece of salami. The hog went crazy for a few seconds. Then it sat there looking kind of stupid. So I took a handful of salt and rubbed it on the wound. Now that hog really went nuts. It was my way of taking out frustration. Another time, there was a live hog in the pit. It hadn’t done anything wrong, wasn’t even running around. It was just alive. I took a three-foot chunk of pipe and I literally beat that hog to death. It was like I started hitting the hog and I couldn’t stop. And when I finally did stop, I’d expended all this energy and frustration, and I’m thinking what in God’s sweet name did I do.

Silence!” Korbolo snapped. He eyed Duiker. “You are the historian who rode with Coltaine.”The historian faced him. “I am.”“You are a soldier.”“As you say.”“I do, and so you shall die with these soldiers, in a manner no different-““You mean to slaughter ten thousand unarmed men and women, Korbolo Dom?”“I mean to cripple Tavore before she even sets foot on this continent. I mean to make her too furious to think. I mean to crack that façade so she dreams of vengeance day and night, poisoning her every decision.”“You always fashioned yourself as the Empire’s harshest Fist, didn’t you, Korbolo Dom? As if cruelty’s a virtue…

It would be both foolish and cumbersome to continue our everyday existences in bliss without first denying to ourselves, for the sake of excusing our own repugnance, the inherent cruelty from which modern civilization was conceived...And there can be no other path by which a fiercely competitive, yet social species, as humanity, can afford its members the level of safety, prosperity and stability—such that we enjoy now— without its initial pangs of cannibalism, brutality, dominance and cruelty to forge the foundations, very much like the lava which formed the ground upon which we now stand. Lava still erupts from the core. Brutality, Dominance, and Cruelty similarly erupt from ours; and they are no less prevalent now than in early human history.

I return one last time to the places of death all around us, the places of slaughter to which, in a huge communal effort, we close our hearts. Each day a fresh holocaust, yet, as far as I can see, our moral being is untouched. We do not feel tainted. We can do anything, it seems, and come away clean.We point to the Germans and Poles and Ukrainians who did and did not know of the atrocities around them. We like to think they were inwardly marked by the after-effects of that special form of ignorance. We like to think that in their nightmares the ones whose suffering they had refused to enter came back to haunt them. We like to think they woke up haggard in the mornings and died of gnawing cancers. But probably it was not so. The evidence points in the opposite direction: that we can do anything and get away with it; that there is no punishment.

Humour is for them the all-consoling and (mark this) the all-excusing, grace of life. Hence, it is invaluable as a means of destroying shame. If a man simply lets others pay for him, he is ‘mean,’ but if he boasts of it in a jocular manner and twits his fellows with having been scored off, he is no longer ‘mean’ but a comical fellow. Mere cowardice is shameful; cowardice boasted of with humourous exaggerations and grotesque gestures can be passed off as funny. Cruelty is shameful — unless the cruel man can represent it as a practical joke. A thousand bawdy, or even blasphemous, jokes do not help towards a man’s damnation so much as his discovery that almost anything he wants to do can be done, not only without the disapproval but with the admiration of his fellows, if only it can get itself treated as a Joke.

My Ten Commandments:1. God is a verb, not a noun.2. Prayers are important only if they lead to corresponding actions.3. Creation is an art. Science provides the tools for the artist. Anybody with the tools is not necessarily an artist.4. Religion involves exclusivity and superiority. Divinity is inclusive and involves humility.5. God by definition should be omnipotent. He should not require intermediation by priests and prophets.6. All prophets have displayed exclusivity and superiority. (Refer to #4 above)7. Rituals involve intermediation and often cruelty towards other fellows of creation. 8. Inclusivity and humility towards all creations of God is divine.9. Rituals are antithesis of the divine. Rituals indicate a god and his intermediaries who are greedy, arrogant, revengeful and cruel.10. God exists only for increasing happiness of all creatures.

Man of an hard heart! Hear me, Proud, Stern, and Cruel! You could have saved me; you could have restored me to happiness and virtue, but would not! You are the destroyer of my Soul; You are my Murderer, and on you fall the curse of my death and my unborn Infant’s! Insolent in your yet-unshaken virtue, you disdained the prayers of a Penitent; But God will show mercy, though you show none. And where is the merit of your boasted virtue? What temptations have you vanquished? Coward! you have fled from it, not opposed seduction. But the day of Trial will arrive! Oh! then when you yield to impetuous passions! when you feel that Man is weak, and born to err; When shuddering you look back upon your crimes, and solicit with terror the mercy of your God, Oh! in that fearful moment think upon me! Think upon your Cruelty! Think upon Agnes, and despair of pardon!

For a torture to be effective, the pain has to be spread out; it has to come at regular intervals, with no end in sight. The water falls , drop after drop after drop, like the second hand of a watch, carving up time. The shock of each individual drop is insignificant, but the sensation is impossible to ignore. At first, one might manage to think about other things, but after five hours, after ten hours, it becomes unendurable. The repeated stimulation excites the nerves to a point where they literally explode, and every sensation in the body is absorbed into that one spot on the forehead---indeed, you come to feel that you are nothing but a forehead, into which a fine needle is being forced millimeter by millimeter. You can’t sleep or even speak, hypnotized by a suffering that is greater than any mere pain. In general, the victim goes mad before a day has passed.

Is it true that man was once perfectly pure and innocent, and that he became degenerate by disobedience? No. The real truth is, and the history of man shows, that he has advanced. Events, like the pendulum of a clock have swung forward and backward, but after all, man, like the hands, has gone steadily on. Man is growing grander. He is not degenerating. Nations and individuals fail and die, and make room for higher forms. The intellectual horizon of the world widens as the centuries pass. Ideals grow grander and purer; the difference between justice and mercy becomes less and less; liberty enlarges, and love intensifies as the years sweep on. The ages of force and fear, of cruelty and wrong, are behind us and the real Eden is beyond. It is said that a desire for knowledge lost us the Eden of the past; but whether that is true or not, it will certainly give us the Eden of the future.

Our historical pastime is the direct satisfaction of inflicting pain. There are lines in Nekrassov describing how a peasant lashes a horse on the eyes, 'on its meek eyes,' everyone must have seen it. It's peculiarly Russian. He describes how a feeble little nag has foundered under too heavy a load and cannot move. The peasant beats it, beats it savagely, beats it at last not knowing what he is doing in the intoxication of cruelty, thrashes it mercilessly over and over again. 'However weak you are, you must pull, if you die for it.' The nag strains, and then he begins lashing the poor defenceless creature on its weeping, on its 'meek eyes.' The frantic beast tugs and draws the load, trembling all over, gasping for breath, moving sideways, with a sort of unnatural spasmodic action- it's awful in Nekrassov. But that only a horse, and God has horses to be beaten.

She dared to cry? On this day of all days? I was the one who would be married at sunset, and I hadn't let myself cry in five years. There was ice in my lungs and in my heart. I was floating. I was swept away, and out of the cold I spoke to her in a voice as soft as snow, the gentle and obedient voice I had used to consent to every order that Father and Aunt Telomache ever gave me, every order that they would never give Astraia because they actually loved her."You know, that Rhyme is a lie that Aunt Telomache only told you because you weren't strong enough to bear the truth."I had thought the words so often, they felt like nothing in my mouth, like no more than a breath of air, and as easily as breathing I went on."The truth is, Mother died because of you, and now I have to die for your sake, too. And neither one of us will ever forgive you."Then I shoved her aside and strode out of the room.

Many [Tudor-era religious radicals] believed then, exactly as Christian fundamentalists do today, that they lived in the 'last days' before Armageddon and, again just as now, saw signs all around in the world that they took as certain proof that the Apocalypse was imminent. Again like fundamentalists today, they looked on the prospect of the violent destruction of mankind without turning a hair. The remarkable similarity between the first Tudor Puritans and the fanatics among today's Christian fundamentalists extends to their selective reading of the Bible, their emphasis on the Book of Revelation, their certainty of their rightness, even to their phraseology. Where the Book of Revelation is concerned, I share the view of Guy, that the early church fathers released something very dangerous on the world when, after much deliberation, they decided to include it in the Christian canon."[From the author's concluding Historical Note]

{Wells discussing his experiences with Christianity}I realised as if for the first time, the menace of these queer shaven men in lace and petticoats who had been intoning, responding, and going through ritual gestures at me. I realised something dreadful about them. They were thrusting an incredible and ugly lie upon the world and the world was making no such resistance as I was disposed to make to this enthronement of cruelty. Either I had to come into this immense luminous coop and submit, or I had to declare the Catholic Church, the core and substance of Christendom with all its divines, sages, saints, and martyrs, with successive thousands of believers, age after age, wrong....I found my doubt of his essential integrity, and the shadow of contempt it cast, spreading out from him to the whole Church and religion of which he with his wild spoutings about the agonies of Hell, had become the symbol. I felt ashamed to be sitting there in such a bath of credulity.

Do you understand what I'm saying?"shouted Moist. "You can't just go around killing people!""Why Not? You Do." The golem lowered his arm."What?" snapped Moist. "I do not! Who told you that?""I Worked It Out. You Have Killed Two Point Three Three Eight People," said the golem calmly."I have never laid a finger on anyone in my life, Mr Pump. I may be–– all the things you know I am, but I am not a killer! I have never so much as drawn a sword!""No, You Have Not. But You Have Stolen, Embezzled, Defrauded And Swindled Without Discrimination, Mr Lipvig. You Have Ruined Businesses And Destroyed Jobs. When Banks Fail, It Is Seldom Bankers Who Starve. Your Actions Have Taken Money From Those Who Had Little Enough To Begin With. In A Myriad Small Ways You Have Hastened The Deaths Of Many. You Do Not Know Them. You Did Not See Them Bleed. But You Snatched Bread From Their Mouths And Tore Clothes From Their Backs. For Sport, Mr Lipvig. For Sport. For The Joy Of The Game.

today we read of Don Quixote with a bitter taste in the mouth, it isalmost an ordeal, which would make us seem very strange and incomprehensibleto the author and his contemporaries, – they read it with a clearconscience as the funniest of books, it made them nearly laugh themselvesto death).To see suffering does you good, to make suffer, better still – thatOn the Genealogy of Morality4248 See below, Supplementary material, pp. 153–4.49 See below, Supplementary material, pp. 137–9, pp. 140–1, pp. 143–4.50 Don Quixote, Book II, chs 31–7.is a hard proposition, but an ancient, powerful, human-all-too-humanproposition to which, by the way, even the apes might subscribe: as peoplesay, in thinking up bizarre cruelties they anticipate and, as it were, act outa ‘demonstration’ of what man will do. No cruelty, no feast: that is whatthe oldest and longest period in human history teaches us – and punishment,too, has such very strong festive aspects! –